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St Basil the Great Resources Online and in Print
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130 Pages
Page 11
At the Pontic retreat Basil now began that system of hard ascetic discipline which eventually contributed to the enfeeblement of his health and the shortening of his life. He complains again and again in his letters of the deplorable physical condition to which he is reduced, and he died at the age of fifty. It is a question whether a constitution better capable of sustaining the fatigue of long journeys, and a life prolonged beyond the Council of Constantinople, would or would not have left a larger mark upon the history of the Church. There can be no doubt, that in Basil's personal conflict with the decadent empire represented by Valens, his own cause was strengthened by his obvious superiority to the hopes and fears of vulgar ambitions. He ate no more than was actually necessary for daily sustenance, and his fare was of the poorest. Even when he was archbishop, no flesh meat was dressed in his kitchens. [77] His wardrobe consisted of one under and one over garment. By night he wore haircloth; not by day, lest he should seem ostentatious. He treated his body, says his brother, with a possible reference to St. Paul, [78] as an angry owner treats a runaway slave. [79] A consistent celibate, he was yet almost morbidly conscious of his unchastity, mindful of the Lord's words as to the adultery of the impure thought. [80] St. Basil relates in strong terms his admiration for the ascetic character of Eustathius of Sebaste, [81] and at this time was closely associated with him. Indeed, Eustathius was probably the first to introduce the monastic system into Pontus, his part in the work being comparatively ignored in later days when his tergiversation had brought him into disrepute. Thus the credit of introducing monasticism into Asia Minor was given to Basil alone. [82] A novel feature of this monasticism was the Coenobium, [83] for hitherto ascetics had lived in absolute solitude, or in groups of only two or three. [84] Thus it was partly relieved from the discredit of selfish isolation and unprofitable idleness. [85]
The example set by Basil and his companions spread. Companies of hard-working ascetics of both sexes were established in every part of Pontus, every one of them an active centre for the preaching of the Nicene doctrines, and their defence against Arian opposition and misconstruction. [86] Probably about this time, in conjunction with his friend Gregory, Basil compiled the collection of the beauties of Origen which was entitled Philocalia. Origen's authority stood high, and both of the main divisions of Christian thought, the Nicene and the Arian, endeavoured to support their respective views from his writings. Basil and Gregory were successful in vindicating his orthodoxy and using his aid in strengthening the Catholic position. [87]
[77] Ep. xli.
[78] 1 Cor. ix. 27.
[79] Greg. Nyss., In Bas. 314 c.
[80] Cassian, Inst. vi. 19.
[81] Ep. ccxxiii. S: 3.
[82] cf. Tillemont ix. passim, Walch iii. 552, Schroeckh xiii. 25, quoted by Robertson, i. 366.
[83] koinobion.
[84] Maran, Vit. Bas. vi.
[85] cf. Bas., Reg. Fus. Resp. vii., quoted by Robertson, i. 366. His rule has been compared to that of St. Benedict. D.C.B. i. 284. On the life in the Retreat, cf. Epp. ii. and ccvii.
[86] Soz. vi. 17.
[87] cf. Soc., Ecc. Hist. iv. 26. Of this work Gregory says, in sending it to a friend: hina de ti kai hupomnema par' hemon eches, to d' auto kai tou hagiou Basileiou puktion apestalkamen soi tes Origenous philokalias, eklogas echon ton chresimon tois philologois. Ep. lxxxvii.
Reference address : https://www.elpenor.org/basil/life-works.asp?pg=11
